Young Belgian Muslims: between religious reactivity and individualization

Abstract

In Belgium, since the first instances of girls wearing headscarves in schools in 1989, the public discussion on the place of Islam and Muslims in Belgian society has been almost constant. That debate has become more polarized in the wake of the attacks of 22 March 2016. The results presented in this paper are drawn from sixteen group discussions and twenty individual semistructured interviews. We investigate the weight of discrimination processes on identity formation in the light of both reactive religiosity and individualization and secularization theoretical frameworks. Our data show that strongly identifying as Muslim is not experienced as being exclusive of other types of identifications claimed simultaneously. Then, we illustrate the processes of reflexivity, appropriation, and individualization of belief, as well as the negotiation or even circumvention of certain religious norms that are ongoing among Brussels' Muslim youth.

Being “Both”: Identifications of Second and Third Generation Brussels Muslim Youths towards the Country of Origin and the Country of Residence

“…We want to insist on the fact that we never made any prescriptive suggestions as to what type of identification they might hold. A significant proportion of our participants defined themselves primarily as Muslims, and for some this was the sole identity they claimed (Torrekens et al 2022). However, most of them chose a multiplicity of identities, with their (grand)parents's country of origin being one among others:…”

“…Over the course of our discussions with our participants, many expressed the idea that discrimination may occur in their future, either as one possible event or as an eventuality for which one must be prepared. They highlighted the idea that the formal equality acquired with Belgian nationality and citizenship does not necessarily go hand in hand with genuine equality (Torrekens et al 2022). However, individuals are not equal in the face of discrimination and do not have the same resources and opportunities to cope with these experiences.…”

Performing Hybridity or Deflecting Islamophobia? Adaptable Identity Management amongst Young British Pakistani Muslims

“…In this way, the texture and range of Aroos' British Muslim identity cannot be fully understood from within cultural and religious boundaries alone. Torrekens et al (2021) demonstrated strongly identifying as Muslim is not experienced as exclusive of other identifications claimed simultaneously and this phenomenon that has long been documented in the literature. Abu-Lughod (2002) identified merging practices amongst Islamic, Christian and Jewish religious communities, who engage in integration of holy texts and traditions with modern practices and ideals.…”

Transnationalism and Hybridity in Religious Practices during the Migration Process: The Zera Beta Israel in Ethiopia and Israel

“…Reactive transnationalism is rooted in Portes and Rumbaut's (2001) notion of "reactive ethnicity". Building on their work, scholars have recently studied the phenomenon of "reactive religiosity", which focuses on the reactions generated by religious differences (Torrekens et al 2022;Voas and Fenella 2012). "'Reactive transnationalism' and attachment to the ethnic group is not merely 'maintained'; it is strategically mobilized in inter-group relations with the majority society in order to protect minority group interests or values that are denied or rejected by the powerful majority" (Maliepaard et al 2015(Maliepaard et al , p. 2637).…”